Creating the New Earth Together

Collective Guilt and Amnesia 

Catastrophic events have always been perceived by the inhabitants of the Earth as punishment by the gods for their sinful and ungodly behavior – or, as one native tribe believed, for turning away from the Great Spirit. It hasn’t entered our guilt-laden consciousness that it is we, not the gods, who have brought the sky down upon our own heads, literally, by our failure to play our spiritual role as a vital cog in the Wheel of Life; our failure to remember that what we do here vibrationally impacts the entire solar system. The problem is compacted by the fact that we’ve forgotten our bloody and painful past, blotted it out of memory altogether, while tottering on the brink of repeating it. These blog posts are being written as a reminder of what has gone before — not millions of years ago, but in our own recent historical past.

Immanuel Velikovsky has reminded us of that cataclysmic past in his trilogy, Worlds in Collision, Earth in Upheaval and Ages in Chaos. I bring him forward now in a timely manner because the decisive hour of this civilization’s survival or utter collapse is at hand, and it doesn’t appear likely we are going to repent of our self-centered destructive ways soon enough to avert a man-made global catastrophe. Twice in our historical past our species has been blown to kingdom come and all but annihilated from the face of the earth. A third time would be our last. Just as in America’s favorite sport, three strikes and you’re out. What we need is a Home run.

Here are a few excerpts from Worlds in Collision, describing in graphic details what our species underwent during global cataclysms that took place five-thousand and twenty-seven hundred years ago – in the fifth century before the present era in the days of Noah when Atlantis sank into the ocean and in the eighth century before the present era when Moses led the Jewish Nation out of Egyptian captivity. These excerpts relate to the period following the latter of theses two events when the once-comet Venus, after wreaking havoc on planet Earth, was captured by our solar system after an encounter with Mars which pushed her into a stable orbit around the sun and added her to our planetary system — all of this the end conclusion of Velikovsk’s exhaustive research into the cataclysmic history of our planet.

The Year was -747


ABOUT seven hundred fifty years passed after the great catastrophe of the days of the Exodus, or seven centuries after the cosmic disturbance in the days of Joshua. During all this time the world was afraid of the recurrence of the catastrophe at the end of every jubilee period. Then, starting about the middle of the eighth century before the present era, a new series of cosmic upheavals took place at intervals of short duration.

It was the time of the Hebrew prophets whose books are preserved in writing, of Assyrian kings whose annals are excavated and deciphered, and of Egyptian pharaohs of the Libyan and Ethiopian dynasties; in short, the catastrophes which we are now about to describe did not take place in a mist-shrouded past: the period is part of the well authenticated history of the lands of the eastern Mediterranean. The eighth century also saw the beginning of the nations of Greece and Rome.

The seers who prophesied in Judea were versed in the lore of heavenly motion; they observed the ways of the planetary and cometary bodies and, like the stargazers of Assyria and Babylonia, they were aware of future changes.

In the eighth century, in the days of Uzziah, king of Jerusalem, there occurred a devastating catastrophe called raash or “commotion.” Amos, who lived at the time of Uzziah, began to predict a cosmic upheaval before the raash took place, and after the catastrophe Isaiah, Joel, Hosea, and Micah insisted unanimously and with great emphasis on the inevitability of another encounter of the earth with some cosmic body.

The prophecy of Amos was made two years before the raash (1:1). He declared that fire sent by the Lord would devour Syria, Edom, Moab, Ammon, and Philistia, as well as the far-off countries, “with a tempest in the day of the whirlwind” (1: 14). The land of Israel would not be exempted; “great tumult” would be on its mountains, and “great houses shall have an end” (3: 15). “He will smite the great house with breaches, and the little house with clefts” (6: 11). . . .

Amos, the earliest among the prophets of Judah and Israel whose speeches are preserved in writing,” reveals the concept of Yahweh in that remote period of history. Yahweh orders the planets. “He who maketh [ordains] Khima and Khesil,” and turneth the shadow of death into the morning, and maketh the day dark with night, and calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord [Yahweh] is his name: He strengtheneth the spoiled against the strong” (5: 8-9).

Amos prophesied: The land “shall rise up wholly as a Rood; and it shall be cast out and drowned, as by the flood of Egypt. And it shall come to pass in that day, saith the Lord God, that I will cause the sun to go down at noon, and I will darken the earth in the clear day” (8: 8-9). The “flood of Egypt” mentioned by Amos may be a reference to the catastrophe of the day of the Passage of the Sea; but more probably it refers to an event within the memory of the generation to which Amos spoke.

In the reign of Osorkon II of the Libyan Dynasty in Egypt, in the third year, the first month of the second season, on the twelfth day, according to a damaged inscription,” the flood came on, in this whole land . . . this land was in its power like the sea; there was no dyke of the people to withstand its fury. All the people were like birds upon it . . . the tempest . . . suspended . . . like the heavens. All the temples of Thebes were like marshes.” . . .

On the day of the approaching catastrophe, Amos says, there will be no place of escape, not even on Mount Carmel, rich in caves. “Though they climb up to heaven, thence will I bring them down. And though they hide themselves in the top of Carmel, I will search and take them out thence” (9: 2-3).

Earth will melt and the sea will be heaped up and thrown upon inhabited land. “And the Lord God of hosts is he that toucheth the land, and it shall melt. . . . He that calleth for the waters of the sea, and poureth them out upon the face of the earth” (9: 5-6).

Amos was persecuted and killed. The catastrophe did not fail to come at the appointed time. In anticipation and in fear of it, King Uzzlah went to the Temple to burn incense.” The priests opposed his appropriating their functions. “Suddenly the earth started to quake so violently that a great breach was torn in the Temple. On the west side of Jerusalem, half of a mountain was split off and hurled to the east.”  Flaming seraphim leaped in the air.”. .  

The Year -747

If the commotion of the days of Uzziah was of global character and was brought about by an extraterrestrial agent, it must have caused some disturbance in the motion of the earth on its axis and along its orbit. Such a disturbance would have made the old calendar obsolete and would have required the introduction of a new calendar.

In -747 a new calendar was introduced in the Middle East, and that year is known as “the beginning of the era of Nabonassar.” It is asserted that some astronomical event gave birth to this new calendar, but the nature of the event is not known. The beginning of the era of Nabonassar, otherwise an obscure Babylonian king, was an astronomical date used as late as the second Christian century by the great mathematician and astronomer of the Alexandrian school, Ptolemy, and also by other scholars. It was employed as a point of departure of ancient astronomical tables.

A Blast from Heaven Kills 185,000 Warriors

The destruction of the army of Sennacherib is described laconically in the Book of Kings: “And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians a hun­dred fourscore and five thousand; and when the people arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt in Nineveh.” It is Similarly described in the Book of Chronicles: “And the prophet Isaiah, the son of Amoz, prayed and cried to heaven. And the Lord sent an angel which cut off all the mighty men of valor, and the leaders and captains in the camp of the king of Assyria. So he [Sennacherib] returned with shame of face to his own land.

What kind of destruction was this? Malach, translated as “angel,” means in Hebrew “one who is sent to execute an order,” supposed to be an order of the Lord. It is explained in the texts of the Books of Kings and Isaiah that it was a “blast” sent upon the army of Sennacherib.! “I will send a blast upon him … and [he] shall return to his own land,” was the prophecy immediately preceding the catastrophe. . . . The Talmud and Midrash sources, which are numerous, all agree on the manner in which the Assyrian host was destroyed: a blast fell from the sky on the camp of Sennacherib. It was not a flame, but a consuming blast: “Their souls were burnt, though their garments remained intact.” The phenomenon was accompanied by a terrific noise.”


Here is a story, told to Shelton by the Snohomish tribe on Puget Sound, about the origin of the exclamation “Yahu,” to which I have already referred briefly. “A long time ago, when all the animals were still human beings, the sky was very low. It was so low that the people could not stand erect. . . . They called a meeting together and discussed how they could raise the sky. But they were at a loss to know how to do so. No one was strong enough to lift the sky.  Finally the idea occurred to them that possibly the sky might be  moved by the combined efforts of the people, if all of them pushed against it at the same time. But then the question arose of how it would be possible to make all the people exert their efforts at exactly the same moment. For the different peoples would be far away from one another, some would be in this part of the world, others in an­other part. What signal could be given that all people would lift at precisely the same time? Finally, the word ‘Yahu!’ was invented for this purpose. It was decided that all the people should shout ‘Yahu!’ together, and then exert their whole strength in lifting the sky. In accordance with this, the people equipped themselves with poles, braced them against the sky, and then all shouted ‘Yahu!’ in unison. Under their combined efforts the sky rose a little. Again the people shouted ‘Yahu!’ and lifted the heavy weight. They repeated this until the sky was sufficiently high.” Shelton says that the word “Yahu” is used today when some heavy object like a large canoe is being lifted. 

It is easy to recognize the origin of this legend. Clouds of dust and gases enveloped the earth for a long time; it seemed that the sky had descended low. The earth groaned repeatedly because of the severe twisting and dislocation it had experienced. Only slowly and gradu­ally did the clouds lift themselves from the ground.

One can only imagine what horror human beings experienced in those days. I will share more of Velikovsky in my next post.

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